Ayntab - The Armenian Apostolic Church

Author: Ani Voskanyan, 01/12/2025 (Last modified: 01/12/2025) - Translation: Simon Beugekian 

“Wherever Armenians go, or to whichever country they emigrate, the first thing they build is a church, dedicated to God and His glory; then they build a school…” [1]

The Kavazanakir of the Prelates of Ayntab (list of the prelates of Ayntab), compiled by Bishop Papken, begins in 1607 with Father Taniel of Ayntab. It appears that by the 17th century, the Armenian community of Ayntab was organized enough to have its own prelate. [2]

As an ancient fortress city, Ayntab historically played an important role in the region. The city was built on three hills: Kurd Tepe, Kaladjuk, and Tepe Bashu (Pash), stretching from east to west. The Holy Mother-of-God Armenian Apostolic church was built on the western side of the Tepe Bashu hill. [3] Historically, Armenians had mostly lived on the southern flanks of Kurd Tepe, at a site called Sharakusdu. Then, over time, they began moving nearer to Tepe Bashu. Sharakusdu was home to the Saint Yeghia Church, which the Turks had converted into a mosque, called Shukh Djamis. Bishop Papken (Papken Gyuleserian, Catholicos Coadjutor of the Holy See of Cilicia from 1931 to 1936) wrote that there were houses in the Sharakusdu district that bore Armenian inscriptions, and that there was once an Armenian cemetery on Kurd Tepe hill. [4] Bishop Paren also mentioned a church that was turned into a mosque. He wrote that there were Armenian inscriptions in ornamental metallic letters on the doors and windows of Armenian homes. Adjacent to the Saint Yeghia Church was a bathhouse, called “the hamam of Yeghia.” [5]

The first Armenian church in Ayntab stood on the hill of Tepe Bashu (sources do not provide its name). This church was either entirely or partly dug into the earth and was possibly an underground structure. Two Armenian churches are mentioned as the city’s oldest: one built in 1723, and the other built in 1809. This second church was built during the terms of the “esteemed” Catholicos Giragos of Cilicia (Giragos I Achabahian Asetsi, 1797-1822) and the “delightful preacher” Bishop Hovhannes, prelate of Ayntab. [6] This church was built in a period of just 90 days. The builders worked mostly at night, using stones brought from the Armenian cemetery. This 90-day deadline was granted to gavurs (infidels) to complete the construction of churches. As a result of the short timeframe, Armenians often built plain churches, without domes or steeples. The last “old” church of Ayntab was one such rectangular, unimpressive structure. In the 1850s, Bishop Mgrdich Achabahian, Prelate of Ayntab, was able to receive permission to build a simple dome atop this church and to widen the doorway. [7]

Krikor Bogharian, providing more details on the history of the construction of the first Armenian churches of Ayntab, wrote that in 1723, the old church of Ayntab was renovated. In 1700, three pilgrim brothers traveling from Persia to Jerusalem (Shahnazar, Balnazar, and Gyulnazar) passed through Ayntab and spent some time there. Seeing the dilapidated state of the church, Balnazar decided to sponsor its renovations. [8]

This church building had short, but robust pillars. It was domed, and the interior was quite dark. At the corners of the eastern wall were two low doors. [9]

According to Haysmavurk, the Holy Mother-of-God Church of Ayntab suddenly collapsed on August 30, 1807. Thanks to the efforts of the local community and the serving prelate, Bishop Hovhannes, the church was rebuilt in 1808-1809. The new church was larger and could accommodate 3,000 worshippers, but architecturally, it was unremarkable. It had eight wide stone pillars and a small number of windows. It lacked a dome. The reconstructed church was consecrated on August 15, 1809, on the Feast of the Assumption of Mary. After the announcement of the Hatt-ı Hümayun [10] reforms by Sultan Abdul Mejid I (1839-1861), it became possible to widen the windows and build a dome. [11]

Soon, it became apparent that the church could not satisfy the needs of the Armenian community of Ayntab. It did not have enough space for the growing Armenian population, especially during Sunday services and on holidays. Moreover, the architectural design of the building was not conducive to the evolving needs of the community. [12]

For this reason and others, the Armenian national authorities of Ayntab decided to build a new church.

As Bishop Papken writes, instead of building a second church in central Ayntab, which would mean that the Armenian community would have two churches, the new church replaced the old, in order to avoid splitting the population into two groups attending two different churches. As the lot of the old church was too small to accommodate the new building, the decision was made to purchase the homes in front of the old church. [13] There was already a road bordering the church to the north, and a new road was built to the south of it, as well. To the west of the church was a rocky hill. Thanks to this, a large lot was available for the construction of the building. Throughout 1872-1873 (or 1872-1874, according to another source [14]), 14 shops were built on the road stretching north to south, which produced income for the new church. The flat roofs of these shops also served as courtyards. Later, the priests’ residences were built in this area, and then, after 1900, a kindergarten. [15]

The neighborhood council, headed by Nigoghos Agha Nazaretian, requested blueprints for a new church from Nerses Varjabedian, Patriarch of Constantinople (1874-1884). Royal architect Sarkis Bey Balian prepared two original blueprints, one for the building’s foundations and the other for the external structure. The blueprints were submitted to the Ayntab neighborhood council, which found that the proposed building was too small for the growing Armenian population of the city. Nigoghos Agha Nazaretian and Sarkis Usda Ghadehdjian (Kadehdjian), one of the senior architects of Ayntab, decided to enlarge the size of the building by a factor of 1.5. The size of the old church was 1,075 square meters. The size of the new church was 2,000 square meters. A letter was sent to the Constantinople Patriarchate to obtain final approval, dated June 15, 1875, and signed by N. Nazaretian, chairman of the neighborhood council; H. Yaghoubian, secretary of the council; Father Movses Jamgochian; and architect Sarkis Kadehdjian. Upon the return of the delegation, on June 26, 1876, the opening ceremony of the church was held, in the presence of a large crowd. The event had 12 sponsors, some of whom had paid 20 Ottoman pounds, and some 10. Among these sponsors were Nigoghos Nazaretian, Haroutyun Nazaretian, Mahdesi [16] Adour Yaghoubian, Haroutyun Niziblian, Mahdesi Nerses Balian, Atam Atamian, Adour Khachadourian, Ase Dayu, Haroutyun Berghoudian, Nerses Leylegian, Mahdesi Sarkis Usda Ghadehdjian, and Kalousd Ghazarian. [17] Among the attendees was future Catholicos Coadjutor Papken Gyuleserian, who participated as a cloak-wearing candle-bearer. He wrote that the ceremony was presided over, and the stones of the newly built church were blessed by, Archimandrite Father Melkon Gemidjian. [18]

Later, thanks to the efforts of Patriarch Nerses Varjabedian, military architect Hovhannes Aznavour prepared a blueprint for the church’s interior furnishings. [19]

In 1875, construction of the church was interrupted, first due to an outbreak of cholera, then in 1877-1878, due to the Russo-Turkish War. Construction resumed in 1879 but continued at a slow pace. [20] It took a total of 17 years to build the new church (or 20 years, according to another source [21]). The cross on the dome bore the date 1892. The last stone of the dome was laid on October 18, 1893, again with great ceremony. [22]

The total cost of construction of the church was 10,000 Ottoman pounds, equivalent to $44,000 USD at the time. [23] A church construction committee was created by the neighborhood council, and beginning in 1883, it organized regular fundraising events. Father Karekin Bogharian’s archives include the report of the last of these fundraising drives, which occurred in 1892. Donors included Protestant and Catholic Armenians. A total of 621.5 kurus was raised. One other fundraising list is extant, containing the names of 298 donors, mostly women. Women also donated money, gold jewelry, clothing, and other items to contribute to another fundraising drive for the church. Such events and drives were held regularly and were called “krvadzk.” [24]

The Holy Mother-of-God Church was not only exceptional for its size, robustness, and beauty. It also dominated the city skyline with its height. Even the highest minarets of Ayntab were dwarfed by its steeple and gilded cross. [25]

During the years of the Armenian Genocide, the Holy Mother-of-God Church was converted into a storage depot. In 1916, at the church, Armenians’ “abandoned property” (requisitioned property) was sold, and thereafter, the building was used as a barn. After the return of surviving Armenians, from 1919 to 1922, the church once again belonged to the Armenian community. Later, it was used as a prison. It is now a mosque. [26]

The construction of the Holy Mother-of-God Church was a lengthy process, mostly due to the lack of financial resources. Construction began in 1874, and only ended in 1894, when the steeple was finished. As for the interior, it was not completed until 1914.

In 1884, the eastern wall of the old church, or the wall behind the altar, was demolished to make way for the main façade (western wall) of the new church. Father Garabed, from Diyarbekir/Dikranagerd, donated 100 Ottoman pounds to fund this work. [27]

It is important to note that in addition to money, the people of Ayntab also donated their labor to build the new church, both individually and as groups of craftsmen. For many years, locals dug foundations and transported dirt and stones to the site, from both local sources and from quarries.

The Holy Mother-of-God Church of Ayntab was square-shaped, with a cruciform layout. The dome was supported by the four corners of the cross. The walls were extremely thick, the stones white and polished. At the corners of the white building, as well along the frames of the doors and windows, there were black stones. The pillars of the main altar and the dome were of white marble. The altar pedestal was of fire-red marble. The font, which was a gift from Kevork Syulahian (Khelok Ammi), was a work of art. Along the front of the altar was a ribbon of ceramic. The altar and altar pedestal were a gift from the Nazaretian (Nazarian) family; and the entire church was a gift to the Armenians of Ayntab, an embodiment of their efforts and sentiments. Perhaps it is necessary to individually remember those who contributed to the construction of the Holy Mother-of-God Church, and to memorialize their indefatigable work and dedication.

Nigoghos Agha Nazaretian organized and coordinated the construction of the church from the beginning until his death (in December 1899), alongside Sarkis Kadehdjian. Among the bricklayers, the Gyuldalyants family was notable, led by Usda Hagop Gyuldalian. The head mason was Usda Garabed, while the stones were carried and transported by Homos Hagop. Usda Toros was the sculptor and polisher, responsible for the beautiful carvings and polished stones of the church. He was succeeded by Usda Giragos. The financial accounting was performed first by Kevork Syulahian, then Garabed Takhtadjian, and finally by Kalousd Agha Ghazarian. [28]

The Holy Mother-of-God Church of Ayntab had a central position relative to other Armenian institutions, such as the Hayganoushian Girls’ School, located west of it; the Vartanian Institute, at the southern corner of the row of shops in front of the church; and the Atenagan School and Vartanian Kindergarten, almost facing each other at the northern corner. [29]

Nigoghos Nazaretian was the son of Nazar Agha Nazaretian (1815-1887), who personified the history of the Armenians of Ayntab in the 19th century. He was one of the best-educated and progressive people of his time: “He’s an enlightened man, a friend and advisor to bright minds…” [30] After the promulgation of the National Constitution in 1863, the first neighborhood council of Ayntab was elected in 1866, thanks to the efforts of Nigoghos Nazaretian and his progressive friends. He served five terms as the chairman of this important Armenian entity and excelled in this capacity. [31] His work on the neighborhood council spanned 20 years. He was also elected as a member of the Mejlis Idare and participated in provincial plenary meetings. Nigoghos Nazaretian was also a celebrated merchant. In memory of his father, he built the Nazar Agha Grand Khan, next to which operated the Nazaretians’ masbana (soap factory). [32] It was thanks to his foresight and efforts that many profitable national institutions were built, including the Millet Khan (built in 1868), Chukur Bostan Deylib, and the 14 shops that belonged to the church. [33].

Royal architect Sarkis Bey Balian was a member of the famous Balian dynasty, whose members, for many years, hereditarily served as the Empire’s royal architects. He was born on February 17, 1835, in the Beşiktaş neighborhood of Constantinople. In 1847, he left for France to study. He was accepted into and graduated from the Saint Barbe School, then continued his studies at the École des Beaux-Arts. In 1855, he returned to Constantinople and alongside his brother Nigoghos, began working for his father, the Ottoman royal architect Garabed Amira Balian. In 1864, he was awarded the title of bey. In 1866, after Garabed Balian’s death, Sultan Abdul Aziz I (1861-1876) appointed Sarkis Balian as “Architect of Imperial Palaces and Buildings,” or royal architect. He also had a keen interest in mechanics and physics in general. Balian had a laboratory in his house, where he conducted experiments. Although due to his busy schedule, he could not participate in meetings of Armenian committees and organizations, he always contributed to philanthropic and humanitarian initiatives. Sarkis Bey Balian died on November 7, 1899. [34] He was the chief architect of the Holy Mother-of-God Church of Ayntab.

Sarkis Kadehdjian’s exact date of birth is unknown, but is thought to be 1830. He did not receive any formal education. For many years, he was a government architect. Many of the buildings built in Ayntab in the late 19th century and early 20th century were designed by him. Most memorable among these were the Holy Mother-of-God Church, the Armenian Catholic Church in the Hayig neighborhood, the second Protestant church, the Hadji Omer Khan, and the Peletiye Khan (the city hall). Sarkis Kadehdjian died in 1907. According to his grandson, Kevork Kadehdjian, the original blueprints of the Holy Mother-of-God Church, sketched by Sarkis Bey Balian, were kept in the family’s house until 1915. [35]

This list was prepared by Father Karekin I Bogharian in 1922, after the expulsion of the Armenian population from Ayntab. He noted that this is a complete list of properties that belonged to the Armenian community, alongside their approximate values. [36]

• Numbers 1-8: the old church (national lecture hall), the new church, the prelacy, the rectory and bell-ringer’s residence, the kindergarten, the rooms of the acolytes, the Hayganoushian School, and 14 shops and deylibs that belonged to the church. Total value: 100,000 Ottoman pounds.
• Number 9: Sarkis Karamanougian’s house. Value: 1,000 Ottoman pounds.
• Number 10: a shop in the Eblahan market. Value: 100 Ottoman pounds.
• Number 11: Agheol neighborhood: the Sahagian School. Value: 800 Ottoman pounds.
• Number 12: Agheol neighborhood: Sarkis Kavoukdjian’s house. Value: 200 Ottoman pounds.
• Number 13: Agheol neighborhood: the houses and land of the new neighborhood. Value: 2,600 Ottoman pounds.
• Number 14: Kourbu Mounea Ahmed neighborhood: the Vahanian School. Value: 300 Ottoman pounds.
• Number 15: Kourbu Kouzanlu neighborhood: the Lousavorichian School. Value: 500 Ottoman Pounds.
• Number 16-17: Kourbu Kouzanlu neighborhood: National Cemetery and Soumakluk. Value: 40,000 Ottoman Pounds.
• Number 18: Choukour neighborhood: National/Parochial Nersesian School. Value: 16,000 Ottoman Pounds.
• Number 19: Choukour neighborhood: bostan, deylib, and houses. Value: 8,000 Ottoman Pounds.
• Number 20: Choukour neighborhood: the shops of the Baluklu market. Value: 2,500 Ottoman Pounds.
• Number 21: Kayadjuk neighborhood: Lucia Andilian’s house. Value: 300 Ottoman pounds.
• Number 22: Kourbu Zendjirli neighborhood: National/Parochial Haygazian School. Value: 3,000 Ottoman pounds.
• Number 23: Kourbu Zendjirli neighborhood: Hagop Stamboulian’s house. Value: 500 Ottoman pounds.
• Number 24: Ehli Djefa neighborhood: Haygazian Kindergarten, bakery, and two shops. Value: 1,500 Ottoman pounds.
• Number 25: Ibni Sheker neighborhood: Millet Khan. Value: 30,000 Ottoman pounds.
• Number 26-27: Ibni Sheker neighborhood: Millet Kaevesi and three shops. Value: 800 Ottoman pounds.
• Number 28: Kala Altu neighborhood: Two shops in the jewelers’ market. Value: 200 Ottoman pounds.
• Number 29: Ibni Keor neighborhood: Armenian school. Value: 200 Ottoman pounds.
• Number 30-31: Agheol neighborhood: hotel, café, and shops. Value: 12,000 Ottoman pounds.
• Number 32-33: Kouzanlu neighborhood: eight shops, a bakery, and a house. Value: 5,000 Ottoman pounds.
• Number 34: Ibnel Eyub neighborhood: Ouzoun Kuz’s house. Value: 100 Ottoman pounds.
• Number 35-36: Ibnel Eyub neighborhood: Hripsimyants School and shops. Value: 2,500 Ottoman pounds.
• Number 37: Hayigi Zyumian neighborhood: Vartanian Institute and houses. Value: 10,000 Ottoman pounds.
• Number 38-39: Agheol neighborhood: Cilician Lyceum, buildings, and land. Value: 12,000 Ottoman pounds.
• Number 40: Kayadjuk neighborhood: Yaghubian’s house. Value: 300 Ottoman pounds.
• Number 41: Kayadjuk neighborhood: Lucia Khatun’s house. Value: 1,000 Ottoman pounds.
• Number 42: Kouzanlu neighborhood: the Bilemdjians’ house and shops. Value: 250 Ottoman pounds.
• Number 43: Kourbu Kouzanlu neighborhood: S. G. Nazarian’s dyeing workshop. Value: 1,000 Ottoman pounds.
• Number 44: Hayig Baba neighborhood: Kodja Kevorkian’s shop. Value: 50 Ottoman pounds.
• Number 45: Etrafu Shehr neighborhood: Father Nerses and H. Hamalian’s orchard. Value: 500 Ottoman pounds.
• Number 46-47: Etrafu Shehr neighborhood: Hamamlu Bagh (bathhouse), land, and orchards. Value: 2,800 Ottoman pounds.
• Number 48-49: Hayigi Zyumian neighborhood: the Atenagan School and shops. Value: 9,800 Ottoman pounds.
• Number 50: Hayigi Zyumian neighborhood: Deyirmendjian’s house. Value: 200 Ottoman pounds.
• Number 51: Agheol-Etrafu Shehr neighborhood: 10,000 gankouns of land belonging to the Atenagan School. Value: 500 Ottoman pounds.
• Number 52: Karageoz-Sengi Nakkash: house and shops that belonged to the Yegeghetsasirats [Church-Loving] Society. Value: 3,000 Ottoman pounds.

The total value of the properties included in this list: 269,500 Ottoman pounds.

• [1] Archbishop Paren Melkonian, “History of the Armenian Church in Ayntab (1600-1922),” Badmoutyun Ayntabi Hayots [History of the Armenians of Ayntab], volume 1 (hereafter BAH 1), compiled and edited by Kevork A. Sarafian, Los Angeles, 1953, p. 340.
• [2] Ibid., p. 332.
• [3] Bishop Papken, “The Holy Mother-of-God Church of Ayntab,” Gochnag [Clarion], New York, number 45, 10 November 1917, p. 1331.
• [4] Ibid., p. 1332.
• [5] Archbishop Paren Melkonian, “History of the Armenian Church in Ayntab (1600-1922),” BAH 1, pp. 333-334.
• [6] Bishop Papken, “The Holy Mother-of-God Church of Ayntab,” p. 1332.
• [7] Ibid.
• [8] Krikor Bogharian, “The Holy Mother-of-God Church of Ayntab,” BAH 1, p. 432. Also see Levon Der Balian, “The Pious Persian Armenian of Palu and the Renovation of the Holy Mother-of-God Church of Ayntab,” Nor Ayntab [New Ayntab], Aleppo, 2002, p. 55.
• [9] V. M. Kurkdjian, “The ‘Jam’ of Ayntab,” Hayasadni Gochnag [Clarion of Armenia], New York, number 8, 25 February 1928, p. 241.
• [10] Hatt-ı Hümayun (Turkish): the decree of the reforms of 1856, which granted new rights to the non-Muslim citizens of the Ottoman Empire.
• [11] Krikor Bogharian, “The Holy Mother-of-God Church of Ayntab,” BAH 1, pp. 433-434.
• [12] Bishop Papken, “The Holy Mother-of-God Church of Ayntab,” Gochnag, p. 1332.
• [13] Bishop Papken also mentions that he had a good memory of the “location and position” of these houses.
• [14] Krikor Bogharian, “The Holy Mother-of-God Church of Ayntab,” BAH 1, pp. 435.
• [15] Bishop Papken, “The Holy Mother-of-God Church of Ayntab,” Gochnag, pp. 1332-1333.
• [16] A title given to a person who has been to Jerusalem on a pilgrimage.
• [17] Krikor Bogharian, “The Holy Mother-of-God Church of Ayntab,” BAH 1, pp. 435-436.
• [18] Bishop Papken Gyuleserian, “The Holy Mother-of-God Church of Ayntab,” BAH 1, p. 436.
• [19] Krikor Bogharian, “The Holy Mother-of-God Church of Ayntab,” BAH 1, p. 436.
• [20] Bishop Papken Gyuleserian, “The Holy Mother-of-God Church of Ayntab,” BAH’ 1, p. 421.
• [21] V. M. Kurkdjian, “The ‘Jam’ of Ayntab,” p. 241.
• [22] Krikor Bogharian, “The Holy Mother-of-God Church of Ayntab,” BAH 1, p. 436.
• [23] Bishop Papken Gyuleserian, “The Holy Mother-of-God Church of Ayntab,” BAH 1, p. 425.
• [24] Krikor Bogharian, “The Holy Mother-of-God Church of Ayntab,” BAH 1, pp. 437-438.
• [25] Bishop Papken, “The Holy Mother-of-God Church of Ayntab,” Gochnag, p. 1334.
• [26] Tamar Gürciyan, Antep’te katedral, hapishane ve cami olarak Surp Asdvadzadzin,https://www.agos.com.tr/tr/yazi/28937/antepte-katedral-hapishane-ve-cami-olarak-surp-asdvadzadzin (accessed on November 13, 2025).
• [27] Ibid., p. 1333.
• [28] Ibid., pp. 1334-1336.
• [29] Ibid., p. 1336.
• [30] “Nigoghos Agha Nazaretian,” Hay Ayntab [Armenian Ayntab], Beirut, 1964, number 4 (16), pp. 9-11.
• [31] Ibid., p. 11.
• [32] “Nigoghos Agha Nazaretian,” Badmoutyun Ayntabi Hayots [History of the Armenians of Ayntab], volume 2, compiled and edited by Kevork A. Sarafian, Los Angeles, 1953, pp. 751-753.
• [33] “Nigoghos Agha Nazaretian,” Hay Ayntab, Beirut, 1964, number 4 (16), p. 11.
• [34] Hagop H. Baronian, Azkayin Chocher [National Bigwigs], Constantinople, number 3, H. M. Setian Printing House, 1924, pp. 229-235; also see The Role of The Balian family in Ottoman Architecture, Yeni Çığır Bookstore, Istanbul, 1990, p. 429.
• [35] Kevork A. Kadehdjian, “The Architect of the Cathedral of Ayntab, My Grandfather Mahdesi Sarkis Usda Kadehdjian,” BAH 1, pp. 443-444.
• [36] Krikor Bogharian, “The Holy Mother-of-God Church of Ayntab,” BAH 1, pp. 441-442.